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''Colossians'' is a [[book]] in the [[New Testament]].

''Colossians'' is a [[book]] in the [[New Testament]].

This epistle of the [[Saint Paul|apostle Paul]], "an apostle of Christ Jesus by the will of God, and [[Timothy]] our brother" (Colossians 1:1) is addressed to a congregation at Colossae in the Lycus Valley in [[Anatolia|Asia Minor]], east of Ephesus, written before Paul had ever visited them (Colossians 1:4; 2:1). Apparently Epaphras of Colossae had established the [[Christianity|Christian]] community there (Colossians 1:7; 4:12). Problems had arisen from teachers who emphasized ideas about Christ's relation to the cosmos ([[universe]]), stressing the beings of [[angels]], "principalities and powers", which were associated with astral powers and cultic practices ([[mystery religion]]s), and imposed regulations about food and drink and ascetical practices of self-denial (Colossians 2:16, 18). Paul insists that these practices detract from the Person and work of Christ for [[salvation]], as set forth by him in a magnificent [[hymn]]ic passage (Colossians 1:15-20) and reiterated throughout his letter. Such distracting ideas are only "shadows"<ref>An indirect reference to [[Plato]]'s analogy of the cave in which men are born imprisoned and unable to see the outside world, but can only guess at its nature by the shadows thrown onto the wall opposite them from the light and darkness of the reality of the things passing by the opening outside the cave.</ref>; Christ is "reality" (Colossians 2:17).

This epistle of the [[Saint Paul|apostle Paul]], "an apostle of Christ Jesus by the will of God, and [[Timothy]] our brother" (Colossians 1:1) is addressed to a congregation at Colossae in the Lycus Valley in [[Anatolia|Asia Minor]], east of Ephesus, written before Paul had ever visited them (Colossians 1:4; 2:1). Apparently Epaphras of Colossae had established the [[Christianity|Christian]] community there (Colossians 1:7; 4:12). Problems had arisen from teachers who emphasized ideas about Christ's relation to the cosmos ([[universe]]), stressing the beings of [[angels]], "principalities and powers", which were associated with astral powers and cultic practices ([[mystery religion]]s), and imposed regulations about food and drink and [[Ascesis|ascetical]] practices of self-denial (Colossians 2:16, 18). Paul insists that these practices detract from the Person and work of Christ for [[salvation]], as set forth by him in a magnificent [[hymn]]ic passage (Colossians 1:15-20) and reiterated throughout his letter. Such distracting ideas are only "shadows"<ref>An indirect reference to [[Plato]]'s analogy of the cave in which men are born imprisoned and unable to see the outside world, but can only guess at its nature by the shadows thrown onto the wall opposite them from the light and darkness of the reality of the things passing by the opening outside the cave.</ref>; Christ is "reality" (Colossians 2:17).

Epaphras had sought out Paul for help in dealing with the problems posed by new teachers at Colossae. Paul was at the time imprisoned at a place not specified (Colossians 4:10, 18). Without entering into philosophical debate over the existence of angelic powers or their function, Paul simply affirms that Christ possesses and embodies in himself the sum total of redemptive power (Colossians 1:19) and that the spiritual renewal of the human person occurs through contact with Christ Himself in [[baptism]], He who died and rose again from the dead (Colossians 2:9-14). Such concerns about placating spirits (worship of them) and imaginations about defilements from food and drink are unnecessary for the Christian. True Christian asceticism consists in conquering personal sins (Colossians 3:5-10) and the practice of loving the neighbor in full accordance with the standard set by the word of Christ (3:12-16).

Epaphras had sought out Paul for help in dealing with the problems posed by new teachers at Colossae. Paul was at the time imprisoned at a place not specified (Colossians 4:10, 18). Without entering into philosophical debate over the existence of angelic powers or their function, Paul simply affirms that Christ possesses and embodies in himself the sum total of redemptive power (Colossians 1:19) and that the spiritual renewal of the human person occurs through contact with Christ Himself in [[baptism]], He who died and rose again from the dead (Colossians 2:9-14). Such concerns about placating spirits (worship of them) and imaginations about defilements from food and drink are unnecessary for the Christian. True Christian [[Ascesis|asceticism]] consists in conquering personal sins (Colossians 3:5-10) and the practice of loving the neighbor in full accordance with the standard set by the word of Christ (3:12-16).

Paul expresses his prayerful concern for them (Colossians 1:9-14) and commends the community as a whole, which seems to indicate that while they have been under the persuasive pressure to adopt the false doctrines put forth by the new teachers they have not yet succumbed to it. His own dedication to the doctrine of Christ by his preaching has also cost him: persecution, suffering, and imprisonment. Yet he regards these as reflecting the sufferings of Christ as required ascetical discipline for the sake of the Gospel (1:24, 29; 2:1). Love, obedience and service are to be rendered "in the Lord" (3:18–4:1). His instructions to the Christian family and to slaves and masters require of them a new spirit of reflective reconsideration and action in Christ "their life" (3:4).

Paul expresses his prayerful concern for them (Colossians 1:9-14) and commends the community as a whole, which seems to indicate that while they have been under the persuasive pressure to adopt the false doctrines put forth by the new teachers they have not yet succumbed to it. His own dedication to the doctrine of Christ by his preaching has also cost him: persecution, suffering, and imprisonment. Yet he regards these as reflecting the sufferings of Christ as required ascetical discipline for the sake of the Gospel (1:24, 29; 2:1). Love, obedience and service are to be rendered "in the Lord" (3:18–4:1). His instructions to the Christian family and to slaves and masters require of them a new spirit of reflective reconsideration and action in Christ "their life" (3:4).